Exegetical and Hermeneutical Commentary of Jeremiah 44:16
[As for] the word that thou hast spoken unto us in the name of the LORD, we will not hearken unto thee.
Jer 44:16
As for the word which thou hast spoken to us in the name of the Lord, we will net hearken unto thee.
The ministerial message and its reception
I. It devolves on ministers to speak to sinners in the name of the Lord.
1. They represent to them their deplorable situation; they describe to them the horrors of the pit wherein there is no water, in which they lie; the miseries of that prison in which they are closely confined; the unprofitableness of the drudgery in which they are engaged; and the tribulation and anguish which they have to expect. Knowing the terrors of the Lord, they persuade men; and sensible that, if they are unfaithful, the blood of souls will be required at their hands, they are instant in season and out of season, if by any means they Could persuade them to flee from the wrath to come.
2. They do all this in the name of the Lord.
(1) They speak in obedience to His command.
(2) They speak in perfect agreement with the Divine word.
(3) They preach in the hope of promoting His glory.
II. The unpleasant reception with which their message often meets. We will not hearken.
1. We hope that there are but few who would plainly say this in words; who are so hardened as to glory in their shame; or so incorrigible as to tell Gods ministers that they cast His words behind their back, as unworthy of attention, and beneath their notice: yet we are persuaded that there are many professors who say this in their hearts, and who will not see when the hand of God is lifted up; for if this were not the case, would ministers so often have to lament over them, saying, Oh, that they were wise; and, Oh, that there were such a heart in them, to keep His commandments and do them? Careless hearers all say, We will not hearken unto Thee. And oh, how few are there that will hear believingly! The word does not profit, not being mixed with faith in them that hear it; men often reject the counsel of God against themselves, and disbelieve the record that God has given of His Son. Their conduct shows that they believe not in the name of the only-begotten Son of God.
2. What is the reason that they will not attend to those things, which, it is evident, belong to their peace?
(1) Because they are in league with sin.
(2) What your ministers preach loudly speaks your condemnation.
I would say, by way of inference, In what an awful state are those persons who are making the resolution contained in the text. They are evidently exposed to the loss of their privileges; to hardness of heart, and contempt of Gods Word and commandments; and to utter and eternal destruction. (T. Spencer.)
.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
We read, Jer 43:5, Johanan and the rest only denied that God had spoken such things, and told Jeremiah he had spoken falsely; but now these women and men rise higher, they acknowledge Jeremiah had spoken to them in the name of the Lord, but tell him in plain and direct terms they would not obey it. And indeed this is in the hearts of all sinners that are ruled by their lusts; though they will sometimes pretend that what they hear is not the will of God, but spoken out of malice and prejudice, yet they are pre-resolved they will not do it, let their understandings be never so well informed.
Fuente: English Annotations on the Holy Bible by Matthew Poole
16. we will not (Jer6:16).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
[As for] the word that thou has, spoken unto us in the name of the Lord,…. Which they did not believe that it came from the Lord, but was a device of the prophet’s, and a lie, as in Jer 43:2; and if it did come from the Lord, their impudence was risen to such a pitch, that they were determined not to regard it:
we will not hearken unto thee: to thy words; neither to thy exhortations, reproofs, or menaces, even though thou comest and speakest in the name of the Lord. This, and what follows, is an unparalleled instance of the pride, obstinacy, enmity, and rebellion of the carnal mind against God.
Fuente: John Gill’s Exposition of the Entire Bible
We see, in short, that God’s Prophet was rejected; and yet there is no doubt but the Jews pretended some religion, but they did not think that they were bound to obey the command of man. And whence was this contempt? even from nothing but perverseness; for however hypocrites may dissemble and say that they do not despise God and his word, and address their words to ministers, yet their impiety betrays them when, on the one hand, they pretend that they worship God, and on the other they repudiate those furnished with his commands whom he would have them to hear. But God will not and cannot have himself separated from his word. Let us now go on —
Fuente: Calvin’s Complete Commentary
DISCOURSE: 1083
THE IMPIETY OF UNGODLY MEN
Jer 44:16-17. As for the word that thou hast spoken unto us in the name of the Lord, we will not hearken unto thee: but we will certainly do whatsoever thing goeth forth out of our own mouth.
ONE would scarcely conceive it possible that human beings should be so depraved as to utter the words which we have just read. Yet, if this be not the language of mens lips at this day, it is, to a very great extent, the language both of their hearts and lives: and one advantage which we derive from the history before us is, that, whilst we see how far the impiety of men will carry them, we learn to form a correct estimate of their conduct. Perhaps in the whole world we should not find one who would justify them; though thousands will justify themselves in following their example. Permit me, then, to hold up this picture before your eyes, in hopes that, as in a glass you may recognise your own countenances, and fall under the conviction which your judgment calls for at the hands of others. With this view, I will endeavour to set before you,
I.
The impiety of that people
To behold this in its just light, we must look back to the preceding chapters, and mark distinctly,
1.
Their voluntary engagements
[After the King of Babylon had carried the Jews into captivity, he permitted a small remnant to return; and placed over them a governor of their own nation, Gedaliah by name; and to him flocked a considerable number, who had fled to Moab, and Ammon, and Edam, for refuge from the Chaldeans, that they might once more enjoy peace in their own land, under his protection [Note: Jer 40:7-12.]. But Ishmael, who was of the seed royal, envying Gedaliah this honour, conspired against him, and slew him; and then forced the people to follow him, with an intention to deliver them into the hands of the Ammonites [Note: Jer 41:2; Jer 41:10.]. Johanan, a friend of Gedaliah, had suspected Ishmaels intentions; and had offered to defeat them, by secret assassination. And as soon as Ishmael had accomplished his murderous designs, Johanan followed him, and prevailed on the people to return with him. But when he had brought them back as far as Bethlehem, he was afraid of settling there, lest the Babylonish monarch, whose viceroy had been destroyed, should come and wreak his vengeance on him and the people, who had been altogether innocent in the matter: he contemplated, therefore, the seeking a refuge in Egypt, where he thought ho should be altogether out of the reach of the King of Babylon [Note: Jer 41:17-18.]. But, being doubtful what the Lords will respecting it might be (for God had forbidden them ever to return to Egypt [Note: Deu 17:16.]), he, at the head of all the people, from the least to the greatest, came to Jeremiah, and intreated him to seek direction from the Lord; and pledged themselves, in the most solemn manner, to obey his voice, whatever it might be, or whatever might be its aspect on their present comfort [Note: Jer 42:1-6.].
Now, in all this, especially I mean in referring the matter to God, Johanan acted in a manner that was truly becoming; for his fears were certainly well grounded; and, in a matter of such difficulty, it became him to request the intercession of Gods highly-favoured servant, the Prophet Jeremiah, and to seek, by all possible means, direction from God. But, behold, what a sudden change took place in all the people! Instead of fulfilling their engagements, they manifested,]
2.
Their deliberate violation of them
[After ten days, God was pleased to declare, by the prophet, that Johanan and the people must remain in their own land: at the same time assuring them, that he would overrule the heart of the king of Babylon to favour them [Note: Jer 42:12.] but that, if they would go into Egypt, the very evils which they apprehended, should follow them thither, to their utter destructions [Note: Jer 42:13-17.].
Now, viewing their previous and solemn engagements, one would naturally suppose that they would instantly comply with the direction given them. But, instead of that, they deny that God had given any such direction to Jeremiah; and assert, that Baruch had stirred him up to feign this message from the Lord, on purpose to deliver him and all the people into the hands of the Chaldeans [Note: Jer 43:1-4.]; and therefore they would proceed to Egypt, at all events, This purpose they immediately carried into execution; and not only took all the people with them, but forced Jeremiah also, and Baruch, to accompany them thither [Note: Jer 43:5-7.].
A more flagrant act of rebellion than this can scarcely be conceived. Yet behold,]
3.
Their self-vindicating effrontery
[The people, both men and women, but the women more especially, betook themselves to idolatry, and offered incense to the Queen of heaven. Being reproved for this by the prophet, they boldly asserted, that the service of Jehovah had been altogether unprofitable to them; that their former prosperity had arisen from their worship of the Queen of heaven; and their later adversity had resulted from their neglect of her. The truth was, as the prophet told them, the very reverse of this: whilst they had served the Lord, he had prospered them; but when they departed from him to their idols, they had constrained him to follow them with his judgments, even to that very hour. But they were bent upon vindicating themselves and their own ways; and plainly declared to the prophet, that as for the word which he had spoken to them in the name of the Lord, they would not do it; but would certainly do whatever they themselves chose, however offensive it might be to God, or however injurious to their own interests. They had engaged to worship the Queen of heaven; and her they would worship, whatever God or his prophet might say in opposition to it: for they had found it their interest to serve her; and serve her they would [Note: ver. 1719.].]
Not doubting what your judgment must be respecting them, I now proceed to point out,
II.
The resemblance that exists between them and us
Is it asked, Where shall we find any amongst us like them? I answer, Look at,
1.
The profane sinner
[See his engagements at the baptismal font: see them voluntarily renewed at the time of his confirmation: all here is well: and if these engagements are adhered to, all will be well, both in time and eternity. But behold, when we call upon them to fulfil their duties, our word, though spoken in the name of the Most High God, has no effect: the generality, if they listen to it for a moment, take no earnest heed to it: they hear it as the word of man only, and not as the word of God, Some will speak out plainly in the very language of our text: and though all arrive not at such a height of impiety as to utter this with their lips, millions all around us declare it by their lives. We call upon them to renounce the world, the flesh, and the devil; to believe all the Articles of the Christian Faith; and to keep Gods holy will and commandments, and to walk in the same all the days of their life. But who will regard us? Who will carry into effect any one of their own promises? Who, when called upon to act up to his engagements, does not deny that God has required it at his hands? And who does not even vindicate his own ways, us necessary to his welfare in the world, and as alone conducive to his present happiness? Verily, we may behold in the Jews a just picture of the Christian world; professing all that is good, and determinately following their own evil ways.]
2.
The self-righteous formalist
[Hear him joining in our Liturgy, and you will say, There is a repentant sinner, clearing to the Lord with full purpose of heart. But tell him in private what a sinner he is; tell him what contrition becomes him; tell him how entirely he must renounce all self-confidence, and rely solely on the Lord Jesus Christ; and you quite offend himHe deserves not such heavy judgments: he needs not seek for mercy in this humiliating way. It may be well enough for publicans and harlots to abase themselves in this manner; but he needs it not; nor will he consent to accept of mercy on such terms as these. In vindication of themselves, persons of this description will cast reflections on religion, as depriving men of all happiness, and as a source of all the sorrow and melancholy that are found in the religious world. In vain we tell them, that it is sin alone which is the cause of sorrow, and ignorance alone that is the source of melancholy to persons seeking after God. In vain we tell them, that religion, properly understood and practised, is a spring of the purest and most lasting joy. The very comparison which the Jews made between Jehovah and the Queen of heaven, these persons will make between true piety and their own formal services: Gods ways being condemned as productive only of evil; and their own commended, as replete with good.]
3.
The hypocritical professor
[He, if you will believe his words, is all that you could wish: but if you examine his actions, he is like fruit, fair to look upon, but rotten at the core. Press him on the side of his besetting sins, and you shall find him, in deeds, if not in words, as determined a transgressor as either of the foregoing characters. I know not whether he be not the least hopeful of them all. His very conscience is seared; and even the light that is in him is darkness. Whether his sin be pride, or worldliness, or intemperance, or impurity, he finds excuses for all; or, if self-condemned, turns the grace of God into licentiousness. Ah! what shall I say to such persons? These, above all, resemble Johanan and the Jews. They make the greatest professions of piety, and sin against the greatest light and knowledge; and cast most dishonour upon God whilst vindicating themselves. Verily, such persons, above all, have need to go along with me in my last consideration; namely,]
III.
The certain issue of such conduct
The Jews would venture upon the line prohibited, and prosecute their own ways, in defiance of the judgments with which they were threatened. But God told them that they should see whose word should stand, his or theirs [Note: ver. 28.].
I ask then, How did it fare with them?
[Did not Divine vengeance follow them? Could Pharaoh afford them the protection which they sought? yea, did not both he and they fall under the Chaldean yoke, and speedily experience all the calamities that had been predicted [Note: ver. 12, 13, 14, 29, 30.]?]
And how shall it fare with you?
[Is not the time coming when the Lord will say, Bring hither those that were mine enemies, who would not that I should reign over them, and slay them before me [Note: Luk 19:27.]? Yes; you may vindicate yourselves as you will, and be as confident as you please; but Gods word shall stand, and not yours; and the day shall surely come, when your pride, and unbelief, and rebellion, shall meet with their deserved recompence at the hands of God It was the boast of the Jews that they had antiquity and authority on their side [Note: ver. 17.]. But what did it avail them that they had kings and princes on their side, and that they did nothing but what was done daily in the streets of Jerusalem? Did this lessen their guilt, or screen them from punishment? So, then, know ye also, that however broad the way be wherein ye walk, it will lead you to destruction; and that though hand join in hand, the wicked, how great or numerous soever they be, shall not go unpunished.]
Let me now address,
1.
Those who disregard our testimony
[Whether it be in deeds only, or in words also, that ye reject our word, know ye of a truth, that it shall come to pass, and a difference shall be put between him who serveth God, and him who serveth him not. What this prophet said to those who refused to be ashamed of their abominations, and to every one of his instructions replied, We will not hearken, that I say to you: In the day that God shall visit for sin, ye shall be cast down, and perish [Note: Jer 6:15-17.] You may say, as boldly as you will, Let us break his bands asunder, and cast away his cords from us: but God laughs at your pride [Note: Psa 2:3-4.]; for he sees that your day is coming. May God Almighty awaken you from your security, ere it be too late!]
2.
Those who tremble at the word of God
[This is a state of mind which becomes every sinner in the universe [Note: Isa 66:2.]. Cultivate it, I pray you, more and more: and, in any engagements which you may enter into with God, undertake nothing in your own strength. Be assured, that of yourselves you can do nothing; and that all your ability, even for the most acknowledged duties, must be from the Lord alone. Yet, whatsoever ye have vowed unto the Lord, remember to pay it: It were better never to vow, than to vow and not pay. At the same time, take the word of God as your guide: whatsoever He commands you, do it, without considering what its effect may be on your present interests. In an obedient attention to Gods will you need fear no evil: for who is he that shall really harm you, if ye be followers f that which is good [Note: Jer 42:11-12. with 1Pe 3:13.]? But, if you will dissemble with God, be sure that your sin will find you out. Fear not man, therefore, who can only kill the body; but fear Him who can destroy both body and soul in hell: yea, I say unto you, Fear Him.
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Jer 44:16 [As for] the word that thou hast spoken unto us in the name of the LORD, we will not hearken unto thee.
Ver. 16. As for the word which thou hast spoken unto us in the name of the Lord, we will not hearken unto thee.] This is just woman-like. See Jer 44:15 . When man lost his freewill, saith one, woman got it; and whereas there came twelve kabs (measures) of speech at first down from heaven, women ran away with ten of them, say the Rabbis merrily. Here they are very talkative and peremptory; in some there is a strong inclination, a vehement impetus, to whoredom, which the prophet Hosea calleth a spirit of whoredom. Such there was in these women to idolatry; they were fully set upon it.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
we: Jer 16:15-17, Jer 8:6, Jer 8:12, Jer 18:18, Jer 38:4, Exo 5:2, Job 15:25-27, Job 21:14, Job 21:15, Psa 2:3, Psa 73:8, Psa 73:9, Isa 3:9, Dan 3:15, Luk 19:14, Luk 19:27
Reciprocal: Num 25:6 – in the sight of Moses Deu 29:19 – that he bless Jdg 17:6 – right 1Sa 8:19 – refused to obey Neh 9:29 – yet they Psa 81:12 – they walked Psa 107:11 – contemned Psa 119:21 – cursed Pro 13:13 – despiseth Pro 21:29 – hardeneth Pro 27:22 – General Ecc 8:3 – stand Ecc 11:9 – walk Isa 28:12 – yet Isa 30:15 – and ye Jer 3:3 – a whore’s Jer 6:16 – We will Jer 7:26 – they hearkened Jer 17:27 – ye will Jer 42:13 – General Jer 44:24 – Hear Jer 44:28 – shall know Eze 3:7 – Israel will Eze 14:3 – and put Eze 22:24 – General Eze 24:12 – her great Eze 33:31 – and they Dan 9:6 – have we Hos 11:2 – they called Zec 1:4 – but Zec 7:11 – they refused Mat 21:29 – I will not Mat 25:24 – I knew Mar 7:9 – Full Mar 12:3 – and sent Luk 6:49 – that heareth Act 14:18 – scarce 1Th 2:13 – because Jam 1:23 – General
Fuente: The Treasury of Scripture Knowledge
Jer 44:16. The men not only knew of the sins of their wives but spoke in defence of it. The words we will not hearken unto thee constituted a deliberate rebellion against the words of the inspired prophet.
Fuente: Combined Bible Commentary
Jer 44:16-19. As for the word thou hast spoken unto us, we will not hearken unto thee Johanan and the rest (Jer 43:5) only denied that God had said such things, and told Jeremiah he had spoken falsely: but now these people rise higher; they acknowledge Jeremiah had spoken to them in the name of the Lord, but, nevertheless, tell him in plain terms they would not obey his word, and indeed this is in the hearts of all sinners that are ruled by their lusts; though they will sometimes pretend that what they hear is not the will of God, but spoken out of malice and prejudice; yet they are pre-resolved they will not comply with it, let their understandings be never so well informed. But will certainly do whatsoever thing goeth out of our own mouth That is, that which we have solemnly vowed to perform. Here we have the root of all the disobedience of sinners, their resolution to please themselves, and do their own will, and not in any thing to deny themselves. To burn incense to the queen of heaven To the moon and the rest of the host of heaven: see the note on Jer 7:18; and Jer 19:13. As we have done, we and our fathers, &c. Their arguments for continuing in this idolatry are, 1st, Custom and antiquity; they and their fathers had practised it. 2d, The example of their kings and princes. 3d, The plenty and prosperity they had while they did so, as if their idols and not Jehovah had been the authors of it. They compared their former condition, before the invasion of Judea and the siege of Jerusalem, with their present state, and argued from their being in prosperity at that time, that they must needs have been then in the right; not considering that it was to be ascribed to the goodness and long-suffering of God waiting for their repentance, as being unwilling to destroy them, or even to bring any great calamity upon them. Besides, though on account of the measure of their iniquity being filled up, they now suffered more grievous calamities than they had ever done before, yet, if they were at all acquainted with the history of former times, they could not but know that idolatry had always brought calamities on their fathers, and that they never were so prosperous as when they worshipped and served Jehovah only. But since we left off, &c., we have wanted all things This is their last argument in defence of their idolatry, an argument drawn from the evils that had befallen them since they had left off to worship the host of heaven; thus making their ceasing to commit the sin of idolatry the cause of their sufferings, whereas, in truth, the commission of that and their other sins had been the cause of all the calamities to which they had been exposed. And when we burned incense, &c., did we worship her without our men? Here the women speak, and allege that their husbands had joined with them in offering incense to the host of heaven, and that it was not done without their privity. By the law of Moses the men had an independent power of binding themselves by any religious vow or obligation; but the vows of the women were not binding, without the knowledge and consent of their fathers and husbands; but if the father or husband knew of the vow, and did not signify his dissent at the time, his consent was presumed, and the vow stood firm and irrevocable, Num 30:1-16. This appeal, therefore, to the concurrence of their men must be considered as coming from the female part of the assembly only, who thereby appear to declare that since they were thus authorized by those who alone had a legal right to control them, they should not submit to any other restraint upon their inclinations. Blaney.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
44:16 [As for] the word that thou hast spoken to us in the name of the LORD, we will {h} not hearken to thee.
(h) This declares how dangerous a thing it is to decline once from God and to follow our own fantasies: for Satan ever solicits such and does not leave them till he has brought them to extreme impudency and madness, even to justify their wickedness against God and his prophets.